Maharashtra National Law University, AURANGABAD

Maharashtra National Law University

Aurangabad

!
Year:2017-2018
History Project
Rise of Islam in India
Muhammad Of Ghor
Submitted By: Under the Guidelines Of:
Hariom Shran Bajpai. Ms.Deeksha Ingle
Roll.No:11. Assistant Professor
Ist Year Batch: B.A.LL.B(Hons.) Department of History
MNLU-A MNLU-A

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CONTENTS

S.No Particulars Page Remarks

No:
1 Cover Page 1

2 Contents 2

3 Certificate 3

4 Acknowledgement 4

5 Introduction 5

6 Mohammad of Ghor 6-10

7 Impact of Islam In India 11-13

8 Conclusion 14

9 Bibliography 15

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CERTIFICATE
This is to certify that Hariom Shran Bajpai, student of First
Semester in MNLU Aurangabad, has completed the project titled
Rise of Islam in India during the academic year 2017-2018 in the
subject of History, and submitted the same in compiled pages
under my supervision.

………………………………
Department of History
MNLU-Aurangabad

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ACKNOWLEDGMENT
I would like thank to my History Professor Ms. Deeksha Ingle Ma’am for giving me this
topic for my History Research Work. The topic was helpful to me to understand how
ISLAM as a religion of ARAB became a prominent religion of a country like INDIA, where
majority of population is HINDU. How Muhammad Of Ghor played a crucial role in
spreading ISLAM in India and I also came to know about the life and history of Muhammad
Of Ghor. His struggles, his winnings and defeats in wars, his Empire, his consolidations and
other things. At the last to conclude i came across the various cultural impact of ISLAM on
INDIAN society. How people changed after that and other stuff.

In last I would again thank Ma’am Deeksha Ingle for helping me out in finalising the topic
for the research project and her support through out the research.

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INTRODUCTION
The Muslims are about 12% of Indias populations But their influence on the Indian society
was much stronger. The main reason was that there were many Muslims rulers in different
parts of India. Most of the Muslim rulers of India were invaders from the west.
Islam was established in Saudi Arabia. But most of the Islam spreaders were from non-Arab
countries. These Arabs probably had their own place of Worship, which now is called
Mosques. The invasion started around 11th century. They arrived in India form Bukhara,
Turkey, Yemen, Iran and Afghanistan. The most important preacher of Islam in India was
Khwaja Chishti, who a arrived from Iran.
The process of converting Indians into Islam started in 8th century.Most of the Indian
Muslims converted to Islam belonged to the lower classes of the Indian society. Besides
these Muslims there are also Muslims who belonged to the ruling families of the different
Indian kingdoms. The conversion was mainly through marriage.according to Historians
Elliot and Dowson in their book The History of India as Told by its own historians, he first
ship bearing Muslims was seen on Indian Coast as Early as 630 AD.
In the 8th century, the province of Sindh (Pakistan) was conquered by an Arab army led by
Muhammad bin Qasim. Sindh became the easternmost province of the Umayyad Caliphate.
In the first half of the 10th century, Mahmud of Ghazni added the Punjab to the Ghaznavid
Empire and conducted several raids deeper into modern day India. A more successful
invasion came at the end of the 12th century by Muhammad of Ghor. This eventually led to
the formation of the Delhi Sultanate.
In the beginning of the 20th century, some reformist Muslims organisations evolved in India
who wanted to adjust Islamic Philosophy to the modern world. These organisations are also
called as Jam-atien in Urdu.
Spread of Islam in India
The teaching of Islam was spread during the age of Prophet Mohammed (S.A.S.) himself.
Not only in Arab, but also in other countries of the world. Many were impressed by the
major qualities of Islam like, Humanity, Equality, Simplicity and Fraternity and converts
their religion.
After the death of Prophet Mohammed (S.A.S) 634 A.D., Islam occupied the place in the
heart of the people of the world in very short period. And the Dawah (Invitation) of Islam
was crossed the boundaries of the different countries of the world. As far as, India is
concerned, Prophet Mohammed (S.A.S) himself was very much interested to spreading of
Islam and also devinely inspired by the Sahaba-e-Karam (means the companion of Prophet
(S.A.S.) himself) to convey the Dawah (Invitation) of Islam in India.
No doubt, after the Nabikareem (is also called Prophet Mohammed (S.A.S.) left the world,
the preaching of Islam in India continued through Sahaba-e-Karam from 15th Hijari
onwards.

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MUHAMMAD OF GHOR
Sultan Shahāb-ud-Din Muhammad Ghori originally called Mu'izzuddīn Muḥammad
Bin Sām (and also referred to by Orientalists as Muhammad of Ghor and famously known
as just Ghori) (1150 – March 15, 1206), was one of the rulers of the Ghurid dynasty from
the famous house of Sur who were rulers of Ghor for five hundred years. He is credited with
laying the foundation of Islamic occupation in India that lasted for several centuries. He
reigned over a territory spanning present-day Afghanistan, Pakistan and northern India.
Muiz-ud-din, son of Sam Suri, nicknamed Shahab-ud-din which means "The (Flashing) Fire
of Religion (Islam)" took the city of Ghazni in 1173 to avenge the death of his ancestor
Muhammad Suri at the hands of Mahmud of Ghazni and used it as a launching-pad for
expansion into northern India. In the meantime, he assisted his brother Ghiyasuddin in his
contest with the Khwarezmid Empire for the lordship of Khorāsān in Western Asia. In 1175
Ghori captured Multan from the Hamid Ludi dynasty which was also Pashtun but were
alleged to be un-Islamic on the account of their association with Ismailite Shi'iate sect and
also took Uch in 1175. He also annexed the Ghaznavid principality of Lahore in 1186, the
last haven of his Afghan but Non-Pashtun Persianized rivals. After the death of Ghiyasuddin
in 1202, he became the successor of the Ghurid Empire and ruled until his assassination in
1206 near Jhelum in modern-day Pakistan.
A confused struggle then ensued among the remaining Ghūrid leaders, and the
Khwarezmids were able to take over the Ghūrids' empire in about 1215. Though the
Ghūrids' empire was short-lived and petty Ghurid Suri states remained in power until the
arrival of Timurids, Shahabuddin Ghori's conquests laid the foundations of Muslim rule in
India. Qutb-ud-din Aibak, a former slave (Mamluk) of Muhammad Ghori, was the first
sultan of Delhi.

• BACKGROUND:-
The Ghuristan region remained primarily Hindu and Buddhist till 12th century. It was then
Islamised by the Ghaznavids and later gave rise to the Ghurids.
The rise to power of the Ghurids at Ghur, a small isolated area located in the mountain
vastness between the Ghaznavid empire and the Seljukids, was an unusual and unexpected
development. The area was so remote that till the 11th century, it had remained a Hindu
enclave surrounded by Muslim principalities. It was converted to Islam in the early part of
the 12th century after Mahmud raided it, and left teachers to instruct the Ghurids in the
precepts of Islam. Even then it is believed that paganism, i.e. a variety of Mahayana
Buddhism persisted in the area till the end of the century.

• EARLY LIFE:-
Shahab-ud-din Ghori was born Muizz-ud-dīn Muhammad Bin Sām in 1150 CE in the
Ghor region of Afghanistan. The exact date of his birth is unknown. His father, Baha-ud-din
Sām bin Hussain, was the local ruler of the Ghor region at the time.

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• THE GHORI EMPIRE:-

The Ghor region laid on the western boundary of the Ghaznavid Empire, which, in the early
12th century, covered an area stretching from what is now central Afghanistan to the Punjab
in what is now Pakistan, with summer capital at Ghazni and winter capital at Lahore.
Beginning in the mid-12th century, Ghor expressed its independence from the Ghaznavid
Empire. In 1149, the Ghaznavid ruler Bahram Shāh poisoned a local Ghūrid leader, Quṭb
ud-Dīn, who had taken refuge in the city of Ghazna after a family quarrel. In revenge, the
Ghūrid chief Ala-ud-Din Husain Shah sacked and burned the city of Ghazna and put the city
into fire for seven days and seven nights. It earned him the title of Jahānsuz, meaning "the
world burner".[4] The Ghaznavids retook the city with Seljuk help, but lost it to Oghuz Turk
freebooters.[4] The Ghurids reconquered Ghaznā from the Oghuz Turks and in 1173,
Shahabuddin Ghori became governor of the Ghazna province while his brother,
Ghiyasuddin Ghori, became the Sultan of the Ghurid Empire.

• GHURID-GHAZNAVID STRUGGLES:-
Mahmud Ghazni had attacked Ghor and the King Amir Suri, an ancestor of Shahabuddin
Ghori, who committed suicide with poison after being taken prisoner. Various sources
including Ferishta and Siraj attest to these events.
In the following year AH 401 (AD 1010), Mahmood led his army towards Ghor.
According to Minhaj us Siraj, Amir Suri was captured by Mahmud of Ghazni, taken
prisoner along with his son, and taken to Ghazni, where Amir Suri died.
Soor, being made prisoner was brought to the king, but having taken poison, which he
always kept under his ring, he died in a few hours; his country was annexed to the
dominions of Ghizny.
A little over a hundred years after Mahmud, one of his successors to the throne of Ghazni
fell into a blood feud with the ruler of Ghor, southeast of Herat. In reprisal Ghazni was
sacked by the prince of Ghor a fellow Muslim in 1150, and burned for seven days and
nights. All the magnificent Mahmudi palaces and halls were destroyed and plunder,
devastation and, and slaughter were continuous. It might be a historian reporting one of
Mahmud's own murderous Indian raids. The Ghori victor earned the title of Jahansoze, the
world burner. The bells ring again: the perpetrations of the northern foreigners were not
essentially anti-Hindu. They could be quite merciless with Muslim rivals as well, for that
was a part of their way of life. Ghazni now fell to a Turkman tribe which was in its turn
ousted by the nephew of Jahansoze in 1173. The latter gave it to his brother later to be
known as Muhammad of Ghori.
Muhammad of Ghori launched expeditions into India, first capturing Multan from a fellow
Muslim chief in 1175–76. Three years later he invaded Gujarat and was roundly defeated by
the Hindu King. Another three years later, and Shahabuddin Ghori was back to take
Peshawar and Sialkot in 1181. Now in alliance with the Hindu Raja of Jammu Vijaya Dev,
he attacked Lahore in 1187, which was held by his ancestral enemy, the descendant of

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Mahmud of Ghazni, and made him prisoner. Mahmud of Ghazni's line of Sultans and
Governors became extinguished.
Shahabuddin Ghori is credited with the decimation of the Ghaznavids, his ancestral
enemies.
In alliance with the Hindu Raja of Jammu Vijaya Dev, he attacked Lahore in 1187, which
was held by his ancestral enemy, the descendent of Mahmud of Ghazni, and made him
prisoner. Mahmud of Ghazni's line of Sultans and Governors became extinguished.

INVASIONS OF INDIA:-
DEFEAT IN THE BATTLE OF KAYADARA (GUJARAT), 1178:-
The battle of Kayadara, Gujarat (1178) was a defeat suffered by Muhammad of Ghor during
his first campaign against an Indian ruler in India. Muhammad's first campaign had been
against the Muslim rulers of Multan in 1175 and had ended in victory. In 1178 he turned
south, and led his army from Multan to Uch and then across the desert towards the Gujarat
capital of Anhilwara (modern Patan).
Gujarat was ruled by the young Indian ruler Bhimdev Solanki II (ruled 1178–1241),
although the age of the Raja meant that the army was commanded by his mother Naikidevi.
Muhammad's army had suffered greatly during the march across the desert, and Naikidevi
inflicted a major defeat on him at the village of Kayadara (near to Mount Abu, about forty
miles to the north-east of Anhilwara).[8] The invading army suffered heavy casualties
during the battle, and also in the retreat back across the desert to Multan.
Muhammad of Ghor never returned to Gujarat. An army led by Qutb al-din Aibak, his
deputy in India, invaded in c.1195–97 and plundered the capital. Bhimdev defeated Aibak
again and adorned himself as "Abhinav Siddharaj". Gujarat wasn't annexed by the Sultanate
of Delhi until 1297.
He captured Lahore in 1186 and constructed the fortress of Sialkot.

• DEFEAT IN THE FIRST BATTLE OF TARAIN, 1191:-

In 1191, Ghori proceeded towards Hindustan through the Khyber Pass in modern day
Pakistan and was successful in reaching Punjab. Ghori captured a fortress, Bathinda in
present-day Punjab state on the northwestern frontier of Prithvīrāj Chauhān's kingdom. After
appointing a Qazi Zia-ud-Din as governor of the fortress, he received the news that
Prithviraj's army, led by his vassal prince Govind Tai were on their way to besiege the
fortress. The two armies eventually met near the town of Tarain, 14 miles from Thanesar in
present-day Haryana. The battle was marked by the initial attack of mounted Mamluk
archers in which Prithviraj responds by counter-attacking from three sides and dominates
the battle. Ghori mortally wounds Govind Tai in personal combat and is wounded himself,
whereupon his army retreats.

• VICTORY IN THE SECOND BATTLE OF TARAIN, 1192:-

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On his return to Ghazni, Ghori made hectic preparations to avenge the defeat. According to
Firishta, the Rajput army consisted of 3,000 elephants, 300,000 cavalry and infantry, most
likely a gross exaggeration. Minhaj-i-Siraj, stated Muhammad Ghori brought 120,000 fully
armoured men to battle.Prithviraj had called his banners but hoped to buy time as his
banners (other Rajputs under him or his allies) had not arrived. Ghori got news of this and
deceitfully sent a letter to Prithviraj for truce. Before the next day, Ghori attacked the Rajput
army before dawn. Rajputs had a tradition of fighting from sunrise to sunset. Although they
were able to quickly form formations, they suffered losses due to surprise attack before
sunrise. Rajput army was eventually defeated and Prithviraj was taken prisoner and
subsequently executed.

• CONSOLIDATION OF THE GHURID EMPIRE:-

When the state of Ajmer failed to fulfill the tribute demands as per the custom after a defeat,
Qutub ud Din Aibak, in 1193 took over Ajmer and soon established Ghurid control in
northern and central India. Rajput kingdoms like Saraswati, Samana, Kohram and Hansi
were captured without any difficulty. Finally his forces advanced on Delhi, capturing it soon
after the Battle of Chandwar, a surprise attack on Raja Jaichand of Kannauj (who was
originally an ally who had assisted Ghori in defeating Prithviraj Chauhan). Within a year,
Ghori controlled northern Rajasthan and the northern part of the Ganges-Yamuna Doab.The
Kingdom of Ajmer was then given over to Golā, on condition that he send regular tributes to
the Ghurids.
Shahabuddin Ghori, having settled the affairs of the province of Lahore, conferred the
government of Lahore on Ali Karmakh who was then the Governor of Multan. In 1206,
Shahabuddin Ghori appointed Qutb-ud-din Aibak as his Naib us Sultanat in India at a grand
darbar (court reception) at Lahore, which was attended by a large majority of the nobles
and dignitaries of his kingdom. It was at this occasion that Shahabuddin Ghori bestowed
upon Qutb-ud-din the title of Aibak, meaning "Axis of the Faith".
Muḥammad Ghori returned west to Ghazni to deal with the threat to his western frontiers
from the unrest in Iran, but he appointed Aibak as his regional governor for northern India.
His armies, mostly under Turkic generals, continued to advance through northern India,
raiding as far east as Bengal. Aibak ransacked Ayodhya temples in 1193, followed by his
conquest of Delhi. In 1204, after becoming sultan, Shahabuddin Ghori defeated the advance
of Muḥammad II of Khwārezm. Aibak's protégé Muhammad bin Bakhtiyar Khalji had been
appointed as a general by Muhammad of Ghor in 1203, and in 1204 he helped defeat the
army of Lakshman Sen of the Sena Empire.

• FINAL DAYS AND DEATH:-

In 1206, Shahabuddin Ghori had to travel to Lahore to crush a revolt. On his way back to
Ghazni, his caravan rested at Damik near Sohawa (which is near the city of Jhelum in the
Punjab province of modern-day Pakistan). He was assassinated on March 15, 1206, while
offering his evening prayers. The identity of Shahabuddin Ghori's assassins is disputed, with
some claiming that he was assassinated by local Gakhars and others claiming he was
assassinated by Khokhars Hindu.

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Hasan Nizami and Ferishta record the killing of Shahabuddin Ghori at the hands of the
Gakhars. However, Ferishta may have confused the Ghakars with the Khokhars. Other
historians have also blamed Shahabuddin Ghori's assassination to a band of Hindu Jat
Khokhars.
All the historians before the time of Ferishta agree that the Khokhars, not the Gakhars,
killed Shahab ud din Ghori.
Some also claim that Shahabuddin Ghori was assassinated by a radical Ismaili Muslim sect.
There is another claim about the death of Muhammad of Ghor, which has considerable
appeal, but which is not borne out by historical documents. This is described in the article
Prithviraj Raso. Even today Afghans vent their anger by stabbing on the grave of Prithviraj
Chauhan, as according to them, Prithviraj had killed Ghori. Sher Singh Rana, a member of
Rajput community, visited Afghanistan to trace the grave of Prithviraj Chauhan. He dug
Chauhan's "grave" and collected sand from it. This incident created sensation in Indian news
and public media – as he said he did it to get back India's pride & respect.
As per his wishes, Shahabuddin Ghori was buried where he fell, in Damik.

• SUCCESSION:-
Shahabuddin Ghori had no offspring, but he treated his Turkic slaves as his sons, who were
trained both as soldiers and administrators and provided with the best possible education.
Many of his competent and loyal slaves rose to positions of importance in Shahabuddin
Ghori's army and government.
When a courtier lamented that the Sultan had no male heirs, Shahabuddin Ghori retorted:
"Other monarchs may have one son, or two sons; I have thousands of sons, my Turkish
slaves who will be the heirs of my dominions, and who, after me, will take care to preserve
my name in the Khuṭbah (Friday sermon) throughout these territories.”
Shahabuddin Ghori's prediction proved true. After his assassination, his Empire was divided
amongst his slaves. Most notably:
- Qutb-ud-din Aibak became ruler of Delhi in 1206, establishing the Sultanate of
Delhi,which marked the start of the Slave dynasty.
- Nasir-ud-Din Qabacha became ruler of Multan in 1210.
- Tajuddin Yildoz became ruler of Ghazni.
- Ikhtiyar Uddin Muhammad bin Bakhtiyar Khilji became ruler in parts of Bengal.

• LEGACY:-
Muhammad of Ghor is revered by many Pakistanis as a Muslim hero who defeated the
Hindu King Prithviraj Chauhan in the 2nd battle of Terain. Some Pakistani Muslims claim
descent from Ghori and his Mamluke army. Pakistani military named three of its medium-
range ballistic missile Ghauri-I, Ghauri-II and Ghauri-III, in the memory of Muhammad of
Ghor.

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IMPACT OF ISLAM ON
INDIAN CULTURE
• HINDU SOCIETY: PURDA SYSTEM AND MARRIAGE:-
The Hindu society was largely influenced by Islam. The ‘Purda System’ became prevalent
in Hindu society by following Islamic practices. The Hindu women who were living in
seclusion at home now moved outside their houses in the palanquins covered with curtains.
In the royal harem of Hindu rulers, Purda system was rigidly enforced. To cite one example,
the queen of PratapRudraDev went to visit Sri Chaitanya in the Palanuqin covered with
curtains.
Further, the age of puberty did not become the criteria for the marriage of a Hindu girl. On
the other hand, child marriage was introduced in Hindu society in imitation with the Muslim
practice. The condition and position of Hindu women deteriorated considerably in the Hindu
society and they became more and more dependent on man.

• DRESS AND FOOD:-

Another result of the contact with the Muslims was that the Hindus adopted Muhammadan
dress, food and etiquette and fashion. The Hindus wore achakan, salwar, pyjams and lungis.
Dinners, gambling, wine-drinking etc. of the Muslim nobles were adopted by their Hindu
counterparts. Food like Palau, Kabab, Biryani, Kachhember etc. were adopted by the
Hindus. The Hindu rulers adopted Muslim etiquette of sitting arrangements for various
classes by following the practice of the Delhi Court.

• DANCE AND MUSIC:-

Indian dance forms and instruments were also influenced by Islam. The Indian Veena and
the Irani Tambura merged together to emerge as Sitar. The Hindu Mridanga underwent
alternations by Muslims and the result was the Tabla. Different Ragas and classical vocal
music underwent subtle changes when those came in contact with Muslim singers. Tarana,
Thumri, Ghazzal were popular Islamic contributions to Indian classical music. As a whole
Muslim exponents too were highly impressed with the Indian Dhrupad and Damar. Qwali
and Ghazzal were imitated Hindus and they produced a form of duet dance.

• GROWTH OF POPULAR AND LIBERAL RELIGION:-

A lasting impact of Muslim rule was the division of the entire society into two distinct
division – Hindus and Muslims. In due course of time these two sections evolved as two
separate nations and the seed of this two-nation theory was germinated during India’s
struggle for freedom and finally grew into a bitter fruit dividing India into Hindustan and
Pakistan.

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Secondly, this division made Hindus more orthodox in their outlook and practice than what
they were in the past. To preserve their culture from Muslim fold, they followed rigid laws,
customs and practices for their fellow groups and lower castes.
They favoured concession to the higher classes who were cut off from the main channels of
Hindu way of life. The Hindus borrowed some democratic principles of Islam and
advocated equality of castes. They now declared that caste was not a bar salvation. That
promoted the growth of popular and liberal religion.

• MUTUAL RESPECT:-
Coming to the influence of Islam on Indian society, it can be stated that mutual cooperation
and respect grew among the Hindus and Muslims. The healthy spirit of mutual toleration
found expression in the growing veneration of the Hindus for Muslim saints and vice- versa.
It led to the worship of ‘Satyapir’ both by the Hindus and Muslims.
The Hindus offered sweets and incense sticks on the tomb of Muslims ‘pirs’ ‘Saints’ and
‘Saikhs’. To express their sentiments of brotherhood and charity, they fed the Muslim
Fakri’s and Saikhs, and began to observe Muslim festivals and fairs. They also become and
devotees of the Muslim saints. For example, the tomb of Muinuddin Chisti at Ajmer and the
tomb of Nizamuddin Auliya at Delhi became the centres of attraction for the Hindus.
Similarly, the Muslims also visited Hindu shrines. Sultan Ziauddin visited Hindu shrine of
Amarnath and Saradadevi’s temple.

• LINGUISTIC SYNTHESIS:-
The living together by the Hindus and Muslims not only developed mutual respect and
cooperation for each other, rather it also brought a linguistic synthesis. Urdu became the
outcome of this. It was a mixture of Persian, Arabic and Turkish words with the concepts
and languages of Sanskrit origin. This Urdu became a common language in medieval
period. A vast number of literatures was produced in this language.
Muslims scholars like Amir Khusru, Malik Muhammad Jayasi. Kutaban and many others
wrote on Hindu life, culture and religion in Hindi. The Muslim rule also facilitated the
growth of vernacular literature.
In North Hindi; in west Marathi and in east, Bengali developed into literary languages. Thus
local language and literature grew to a considerable extent by the influence of Islam Dinesh
Chandra Sen, thus writes.
“The evolution of Bengali to a literary status
was brought about by several influences,
of which the Muhammadan conquest was
one of the foremost.”

• ART AND ARCHITECTURE:-

The influence of Islam on Hindu art and architecture was quite discernible. The common
features of Islamic architecture were its massive structure in the forms of buildings
mosques, domes; tall minarets; courtyards, huge walls etc. This Islamic influence of
architecture was largely felt on the construction of Hindu temples, palaces and buildings.

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Also, the Islam borrowed the design of lotus, Kalash, different Indian flowers, the creepers;
mango leaves etc. from the Hindu architectural forms. Thus, both the Hindus and Muslims
reciprocated in a nobler way by following each other’s architectural designs.

• PAINTING:-
Indian painting underwent a great change coming in contact with Islamic paintings. The
Islamic practice of painting the walls with the figures of ladies blowing trumpet was
followed by the Hindus. The Ajanta style was gradually replaced by the pyramidal structure
of the Sultanate and Mughal period.
The painting in Hindu shrines on Tanjore, Jaipur, Rajputana, Bengal and other places were
followed by the Mughal style. Calligraphy developed during the Mughal period and the
Hindus imitated it a lot. Pictorial art in the Islamic model was followed by the Hindus.
Themes of Ramayana, Kaliyadalana etc. were followed in the same style. The Hindu
houses, streets, bathing gliats and places of worship were painted following the Muslim
style.

• CRAFTS:-
New arts and crafts were created by the Hindus following the Islamic style. Following the
Muslim practice crafts like papermaking enameling, inlay works on stones, metals and
Jewells etc. emerged in India. Numerous Karkhanas (factories) like paper, dying tanning,
shoemaking, zari work etc. grew up in the country following the Muslim practice. A
sustainable economy was affected by the development of crafts which took place in India by
following the Muslim practice.

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CONCLUSION
It can be concluded that Islam being a muslim religion, developed with prosperity in a
country like India in which a majority of population is of Hindus. The reasons of the rise of
Islam can be that, the then rulers were not competent enough to conquer the muslim rulers,
and even more, the general people were likely to support the one who is in dominance. Then
the Muslim Rulers being in dominance exercised their power to impose and be forceful in
implementing what they find good for their religion, and even joining more and more
people to their religion(by conversion) was found to be good idea. And further with the Rise
of Islam In India the then Indian society changed accordingly with nature and wants of the
dominating rulers. Further many changes that happened were helpful for the over all
development of the modern era.

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BIBLIOGRAPHY
Books:-
1. The Rise of Islam by Matthew Gordon.

Articles:-
1. Shahabuddin Muhammad Ghori published by World Heritage Encyclopaedia.
2. The Rise of Islam by Patrick Sookhdeo.
3. Causes and Spread of Islam by Asghar Ali.

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